Touchant-touché: the role of self-touch in the representation of body structure

The "body image" is a putative mental representation of one's own body, including structural and geometric details, as well as the more familiar visual and affective aspects. Very little research has investigated how we learn the structure of our own body, with most researchers emphasising the canonical visual representation of the body when we look at ourselves in a mirror. Here, we used non-visual self-touch in healthy participants to investigate the possibility that primary sensorimotor experience may influence cognitive representations of one's own body structure. Participants used the fingers of one hand (the 'active' hand), to touch the fingers of the other (the 'passive' hand). A conflict between the experience of the active and passive hand was introduced by experimenter interleaving their fingers with the fingers of the participant's passive hand. This led to the active hand experiencing that it touched more fingers than the passive hand felt it was being touched by. The effects on representation of body structure were assessed using an implicit measure based on Kinsbourne and Warrington's 'in-between task'. We found an underestimation of the number of fingers in the central part of the hand specifically linked to the experience of self-touch. This pattern of results corresponds to the experience of the passive hand, but not the active hand. Nevertheless, comparable reorganisation of fingers within the hand representation was found for both active and passive hands. We show that primary sensorimotor experience can modify the representation of body structure. This modification is driven by the passive experience of being touched, rather than by the active experience of touching. We believe this is the first experimental study of effects of self-touch on the mental representation of the body.     

Between the Horns: A Dilemma in the Interpretation of the Running of the Bulls–Part 2: The Evasion

This second part of the essay deals with the horns of the dilemma at the conceptual level and ‘on the street’. The first part ended with that quandary where a deep understanding was precluded no matter which way one turned, whether an inadequate comprehension based on individual and partial notions, a perplexing pluralist path or a relinquishment of the hermeneutic enterprise altogether. The philosophical solution of existential overtones presently put forward deftly avoids the sharp ends of the predicament by means of a three-tiered phenomenological analysis of the event. First, death is considered via Heidegger's and Sartre's existential examination; next, risk and related concepts, such as fear, are scrutinised; and third, Nietzsche's and Ortega y Gasset's life-affirming views lead us to the liberating conclusion: facing danger and death are means to an enhanced and joyful experience of life. As in the first part, this one also presents several photographs that complement the text at different levels. Once several objections are disposed of, readers are left with a philosophical elucidation of a sense of joy predicated on the ability to face daring challenges willingly undertaken for the fun of it.     

Changes in the Composition of the Homeless Population: 1992–2002

This study examines changes in the characteristics of the homeless population before and after a period of extended economic expansion (1992–2002). Data from other sources suggest that, during this 10-year period, the size of the overall population of homeless persons may have declined slightly, though not significantly, both in the city studied and nationally. In-depth surveys of representative samples of homeless adults (N = 249 in 1992–94; N = 220 in 2000–2002) revealed significant differences in the composition of the homeless population across the time period, consistent with queuing theory. Persons experiencing homelessness after the expansion appeared to be a more “chronic,” less readily employable population than those interviewed at the start of the expansion: Those interviewed after were older, spent more time living on the streets, had more health symptoms, were more likely to have a diagnosis of schizophrenia, and had more restricted social networks and social support. Policy, research, and service provision implications of the findings are discussed.     

Theory of Mind and conduct problems in children: Deficits in reading the “emotions of the eyes”

A significant clinical feature of disorders of antisocial behaviour involves difficulties in social functioning. It has been suggested that deficits in “theory of mind” (ToM) reasoning—the ability to decode others’ emotions and thoughts—may underlie social difficulties in these populations. Success in demonstrating ToM impairment associated with antisocial behaviour and psychopathy in adults and children have been limited. In the current study, parent-reported conduct problems were concurrently measured with performance on an advanced test of ToM developed for children, the Child Eyes Test (Journal of Developmental and Learning Disorders, 5, 47–78). Preadolescent and young adolescent children (n=79) drawn from a community sample were required to identify emotions from photographic stimuli depicting the eye region of the face only. Findings suggested a generalised impairment in ToM in children with conduct problems, as indicated by a significant relationship between poor Eyes Test performance and conduct problems, even when IQ, sex and age were controlled for. The findings are discussed in the context of the amygdala theory of psychopathy, and the neural systems suggested to mediate performance on the Eyes Test.     

Growth or Decline in the Church of England during the Decade of Evangelism: Did the Churchmanship of the Bishop Matter?

The Decade of Evangelism occupied the attention of the Church of England throughout the 1990s. The present study employs the statistics routinely published by the Church of England in order to assess two matters: the extent to which these statistics suggest that the 43 individual dioceses finished the decade in a stronger or weaker position than they had entered it and the extent to which, according to these statistics, the performance of dioceses led by bishops shaped in the Evangelical tradition differed from the performance of dioceses led by bishops shaped in the Catholic tradition. The data demonstrated that the majority of dioceses were performing less effectively at the end of the decade than at the beginning, in terms of a range of membership statistics, and that the rate of decline varied considerably from one diocese to another. The only exception to the trend was provided by the diocese of London, which experienced some growth. The data also demonstrated that little depended on the churchmanship of the diocesan bishop in shaping diocesan outcomes on the performance indicators employed in the study.     

On the Usefulness of “Value” in the Definition of Creativity: A Commentary

From the mid-1950s to the present time, creativity researchers have typically adopted the view that any new piece of work must be statistically novel as well as non-trivially valuable to some group of people if it is to be considered creative. A few scholars have suggested that a new piece of work must also be surprising, non-obvious, or interesting if it is to be considered truly creative. The utility of these traditional definitions of creativity has recently been sharply questioned in an article published in a previous volume of this journal (Weisberg, 2015). The commentary presented here took issue with a suggestion presented in that article that creativity researchers replace their traditional definitions of creativity with a simpler definition according to which any statistically novel and intentionally generated product is considered creative “regardless of whether it is ever of value to anyone” and with a logically related suggestion that the creativity of any intentionally-generated product be assessed purely in terms of its statistical novelty (Weisberg, 2015). After carefully evaluating both of these suggestions on conceptual and practical grounds, it was recommended that creativity researchers not follow either suggestion.     

Between the Horns: A Dilemma in the Interpretation of the Running of the Bulls – Part 1: The Confrontation

The essay, divided in two parts, examines the event of the running of the bulls (encierro in Spanish). The phenomenon of the encierro, a complex cultural activity of deep historical roots, demands to be understood: What drives people to risk injury or death at the horns of untamed bulls? How should we make sense of this, subjective and objectively? To answer these questions, I use a framework that relies on explanation and assessment of popular views on the way to arguing for a philosophical alternative. This arrangement is readily adaptable to many other sporting (and non-sporting) activities where risk and/or mass participation are key factors. Its unorthodox format – organised around an opening narrative of a paradigmatic, skilled and lucky run with the bulls, as well as hors texte (direct appeals to the reader) – brings the reader straight into the fray, philosophical and otherwise. Part I begins by presenting the history of the encierro. It also explains the dynamics of the event, often via images with pedagogical and critical side-commentaries. It proceeds to introduce and critically engage with prevalent explanations, most with ethnological tendencies, that conceive the running as tradition, rite, ritual and sport. This part ends with a dilemma whereby we either try to explain matters by resorting to particular and partial interpretations, or a ‘democratic’ conglomerate of superficial and confusing boundaries, or in the end we simply concede our inability to understand the phenomenon of the running of the bulls in toto. This philosophical impasse will be evaded in part 2 (Sport, Ethics and Philosophy 2, 1) via existentialist and phenomenological analysis.     

Religion in the American Congress: the case of the US House of Representatives, 1953–2003

Although there has been a surge of scholarship on the role of religion in American electoral politics, there has been much less analysis of its influence over the behaviour of public officials, such as national legislators. In this study, I review the literature on religion in the Congress, noting the limitations of that research, primarily its failure to measure adequately the religious affiliations, activities and beliefs of members. I then outline an alternative approach that promises a fuller assessment, showing how both ethnoreligious affiliation and theological perspectives have influenced legislative voting since the 1950s. Ethnocultural affiliation was the most powerful influence until the 1990s, but has recently been overlain by deepening ‘culture war’ divisions. The study concludes with a stringent multivariate analysis that controls for important variables typically included in legislative roll call analysis, showing that many religious measures survive those controls.     

Retest learning in the absence of item-specific effects: Does it show in the oldest-old?

This study examined whether the nonitem-specific retest learning effects, previously shown with young-old adults primarily in their 60s and 70s, could be extended to oldest-old adults aged 80 and onward. Twenty-one oldest-olds participated in an 8-session retest training program with three ability domains: perceptual speed, inductive reasoning, and visual attention. Their data were compared with the data of 30 young-olds collected in a previous work (Yang, Reed, Russo, & Wilkinson, 2009). The two age groups showed largely equivalent retest learning effects. In addition, only young-olds were able to benefit from item-specific retest learning, specifically in reasoning and perceptual speed tests. (PsycINFO Database Record (c) 2012 APA, all rights reserved).     

‘At home in the uncanny’: Freud's account of das Unheimliche in the context of his theory of religious belief

This paper serves as an exploration of Freud's comment that one of the functions of religious belief is to make humanity feel ‘at home in the uncanny’ (heimisch im Unheimlichen). The first section examines the context of Freud's comment within The Future of an Illusion. Attention is then shifted to Freud's essay on ‘The ‘‘Uncanny’’’, and to his conclusion that the ‘uncanny’ is the name for everything that ought to have remained secret and hidden but has come to light. A number of interpretations of the ‘at home’ remark are discussed, and it is suggested that religion might fruitfully be viewed as an attempt to come to terms with humanity's ‘transcendental homelessness’.     

Latin America 1520–1600: a page in the history of the study of religion

This article examines the texts written by the first generation of missionaries on the beliefs and mores of the indigenous people of what came to be called Mexico and Peru, supplemented by some accounts written by travelers in Brazil. These works claimed to put forward knowledge about ‘the others’. It is argued that they were important precursors for the study of religion and should receive more attention as such. The issue of location is shown to be always present in this early material, along with the biological notion of hybridization. The conclusion asks whether the contemporary pursuit of knowledge can move from the biological unity of the human race to a view of the race as a social whole with common interests.     

Rewriting Aquinas’ animal ethics: the primacy of reason in the determination of moral status

Arguing in support of Aristotle, Aquinas conceptualised the cognitive functioning of the human as exceeding that of other animals. In its base form, the Thomistic position asserts that the intellective functioning of the human animal is superior to the instinctual operation of the non-human animal. For Aquinas, it is the intellect that determines the enactment of the human will. Thus, if a non-human animal is devoid of intellect, no willing of any action is possible. Consequently, an action of a non-human animal which is humanly perceived as immoral, is in fact morally agnostic because the animal lacks the reasoning capacity to judge the potential action's moral status. Given that Aquinas’ argument centres on the role of reason in determinations of moral status, we seek to determine the status theoria of the Thomistic moral theory in light of contemporary studies into animal cognition. The assertion is made that this particular aspect of Aquinas’ moral theory requires rewriting because reason is evident in animal cognition to a greater extent than Aquinas would have been able to appreciate given his contextual limitations. This presence of reason, we argue, ascribes moral status to some non-human animals, analogous to their human counterparts. However, we will also contend that rather than dismissing Aquinas’ reason-founded ethics, value could be found in retaining a rewritten Thomistic theoretical construction which extends Aquinas’ ethic to include animals apart from the human that are bearers of the faculty of reason.     

Ethics and Science: Is Plausibility in the Eye of the Beholder?

This paper argues that morality is objective in a specific sense that accords with a broadly expressivist stance in metaethics. The paper also explains that although there is a kind of subjectivity in moral inquiry, the same holds for other kinds of normative inquiry, including epistemic and even scientific inquiry, and moreover that this kind of subjectivity is no threat to morality’s objectivity. The argument for the objectivity of morality draws strong parallels between ethics, epistemology, and science, but does not depend on equally strong parallels between ethics and mathematics. I argue that there is more to learn from a comparison between ethics and mathematics than I used to think, but the difference between the issues that come up in thinking about objectivity in ethics and those that come up in thinking about objectivity in mathematics is substantial, and we cannot carry over results from the philosophy of mathematics to the case of morality.     

Two Notions of Freedom in Classical Chinese Thought: The Concept of Hua �� in the Zhuangzi and the Xunzi

This essay is an attempt to sketch out two contrasting notions of freedom in the Zhuangzi and the Xunzi. I argue that to understand the classical Chinese formulations of freedom we should look at the concept of hua 化 (transformation or to transform). It is a kind of freedom that highlights the moral and/or spiritual transformation of the self and its entailments on the connection between the self and various domains of relationality. The Zhuangzian hua is the transformation of the self in such a way that the self becomes supremely attuned to the complexity of the world and can thus navigate various domains of relationality with extraordinary grace, ease, and efficacy. The Xunzian hua is the transformation of the self so that the self can extend its relationality to include the entire world and transform it from a raw and uncouth world to a civilized one through ritual practices.     

Exploring the “clutch” in clutch performance: A qualitative investigation of the experience of pressure in successful performance

ObjectivesThe term “clutch” is colloquially used to describe important or crucial situations in sport, with clutch performance referring to successful performances during these pressurised circumstances. Positioning the clutch as an objective, situational variable, however, may not account for the athletes' subjective appraisal of such situations. Accordingly, this study aimed to explore athletes' perceptions of clutch situations, and further, how these perceptions influenced their performance.MethodSixteen athletes (M_age = 26.88 years) participated in event-focused, semi-structured interviews soon after a clutch performance (M = 4 days later). Data were analysed utilising reflexive thematic analysis.ResultsFour themes were generated: (1) the clutch involves situational and subjective factors, suggesting that the appraisal of the clutch is influenced by situational and subjective components; (2) the perception of the clutch comes and goes, suggesting that there may be multiple, fluctuating episodes of the clutch within an event; (3) pressure affects performance, and performance affects pressure, suggesting that the appraisal of pressure was perceived to impact performance, and that performance also influenced appraisal of pressure; and, (4) experience of anxiety during the clutch is varied, suggesting that the experience of anxiety is not inherent to clutch performance.ConclusionsThe clutch has traditionally been considered an objective, situational variable. This study suggests, however, that the clutch relies upon the athlete appraising pressure in response to these situational variables, which may not always occur. Further, other subjective factors may increase the appraisal of pressure, suggesting that the clutch cannot solely be considered as a situational variable.     

On the unavoidability of power in child-rearing: Is the language of rights educationally appropriate?

I am indebted to Graham Haydon for his help with the correct English wording of my thoughts.